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Albanian Catholic Bulletin
why, acting under the direction of the base organizations of the Party, the organizations of the masses, and especially that of the front, had to view the
special work being done with this segment of the population as an important drive that needed to be handled with great care.
It was important also to wage this struggle differently in various regions of the country, taking into account the characteristics peculiar to them, since
there was variation in the degree of religious beliefs (in any given area). A number of denominations had been active in any given district, but there were
differences among them, since one religion had been more active in one place than in another.
These distinctions with regard to the diffusion of religion called for discriminating work on the part of our propaganda work for scientific atheism.81
The Party noted that in order to wage this struggle successfully in the future, it was necessary to implement rigorously the line of the masses, for on it
depended also the outcome of the drive and the pledges taken by the people. The chief question now was to intensify the educational and persuasive work
of the Party, in order to continue with success the struggle against religious beliefs.82
Summing up the results of the frontal struggle that was waged against religion, it is clear that one of the characteristics of this period — namely, the late
sixties — is that the overwhelming majority of the population was no longer under the influence of religion. Most of the people had renounced in earnest
religious rites and ceremonies, and did not observe them any longer. From now on, expressions of the religious ideology were but vestiges or blemishes
that manifested themselves chiefly within the family and among particular groups and individuals, who were still under the influence of the main dogmas
of religion, and who in various ways practiced religious customs, mores, ceremonies and rites. The reason these vestiges persisted in limited social circles
and milieus was that, while in the society as a whole there had been carried out a wide range of activities of apolitical, ideological, and scientific atheist
character, such activites had not been carried out within the family to the extent that they should have been.
These vestiges are preserved and show up in particular instances, such as occasions of joy and sorrow, at birth, engagements and weddings, funerals,
times of misfortune, etc. They find expression in the life-style, behavior, relations between people, in the attitude toward natural and social phenomena.
The revolutionary movement against religion that took place in those years, had certain definite features: First, the struggle was fought in the context of
the intensification of the ideological revolution. This was a profound class struggle between two world views, two ideologies, the object being to uproot
the religious world view, which is one of the powerful pillars of the reactionary ideology. The eruption and intensification of the movement against
religion and backward customs was a concrete expression of the sharpening of the class struggle against this ideology, a movement that served also as a
genuine school for the education of the working masses with new socialist concepts and customs. It was likewise a vivid expression of the militant unity
with the Party that has been characteristic of our people at every phase of our socialist revolution. Domestic and foreign enemies tried in every way, both
openly and secretly, to block this struggle. With the backing of external reaction, they resorted to incitement, propaganda and constant pressure, hoping
all the while that this was but a temporary situation. The steadfastness of the popular masses, their conviction that this struggle was necessary and just,
and the revelations about the reactionary and harmful activity of the clergy made possible the unmasking of the religion and the victory over it.
Second, the movement was sharp and spread widely in cities and villages, and involved all segments of the population and all ages. It stood out, in this
regard, for its massive scope. The broad working masses rose up as never before in the struggle against religion, by dealing direct blows not only against
religion as a reactionary world view, but also against the foundations that served to maintain and nourish it. In reference to the participants in this massive
movement, the youth proved to be the most vital and dynamic force, not only in terms of the initiative that it showed, but because of its steadfast
prosecution of the struggle.
Third, the struggle against the religious ideology was part and parcel of the entire struggle against alien ideology, and against all backward customs to
which religion had given its support for centuries. That is why in all the drives that were undertaken in this struggle that had as its aim the renunciation of
the old and the triumph of the new, the struggle against the religious ideology was not divorced even for a moment from the struggle against backward
customs. The blows against the religious world view and the material base of religion were interwoven with the struggle against backward customs that
were linked with the status of the Albanian women in society and in the family. They were interwoven with the struggle of the socialist ideology in
general.
Fourth, in the course of this revolutionary movement, the renunciation of the old was a dialectical renunciation, in the sense that it was accompanied by
the assertion and affirmation in social life of the new socialist norms and customs. In this confrontation it was the new that won out, being that the future
belongs to it. Naturally, the new did not become dominant from the start. In some respects, it showed itself to be weak, and often it coexisted with the old,
or else operated as a camouflage for the old. But in any event, it pressed forward every day, gaining strength, consolidating itself, and becoming
dominant.
Finally, the entire effort and struggle against the religious ideology, was led by the Party, as has been the case also with every other constructive effort.
In dealing with any problem, it was always the committees and base organizations of the Party that oriented, organized and led the masses. The heavy
blows that were dealt to religion and backward customs, under the leadership of the Party, and within a short period of time, make up a heroic page in the
history of our people. The great revolutionary step that was taken in our country in this field is without precedent in the history of socialist countries.
As a result of the revolutionary drives in the sixties, and of the unrelenting work of the Party, religion in our country has been dealt a heavy blow
politically and ideologically; but even so, it continues to offer resistance in the ideological arena. Complete victory in this area is more difficult than in
other areas, because this is a question of the destruction of the roots of an ideology that has existed and operated for centuries on end. The present phase
calls for the intensification of the struggle in the ideological terrain, by making use of scientific explanations in order to abolish the dogmas and spiritual
ties that cause certain people to remain religious believers even now. Religious vestiges have not been eliminated totally, nor fovever. Those that have
remained are not inconsiderable in number, and more importantly the danger they pose must not be underestimated. They are a powerful regressive force,
pose a real threat to socialist society, and operate with varying intensity and in different ways among particular segments of the population, and in
particular zones and circumstances. Being vestiges of the past in the consciousness of the people and in their world view, they are not easily eradicated,
nor quickly; for as soon as some of them weaken or disappear, others revive in different forms and gather momentum, in case they are not fought against.
32

Albanian Catholic Bulletin
why, acting under the direction of the base organizations of the Party, the organizations of the masses, and especially that of the front, had to view the
special work being done with this segment of the population as an important drive that needed to be handled with great care.
It was important also to wage this struggle differently in various regions of the country, taking into account the characteristics peculiar to them, since
there was variation in the degree of religious beliefs (in any given area). A number of denominations had been active in any given district, but there were
differences among them, since one religion had been more active in one place than in another.
These distinctions with regard to the diffusion of religion called for discriminating work on the part of our propaganda work for scientific atheism.81
The Party noted that in order to wage this struggle successfully in the future, it was necessary to implement rigorously the line of the masses, for on it
depended also the outcome of the drive and the pledges taken by the people. The chief question now was to intensify the educational and persuasive work
of the Party, in order to continue with success the struggle against religious beliefs.82
Summing up the results of the frontal struggle that was waged against religion, it is clear that one of the characteristics of this period — namely, the late
sixties — is that the overwhelming majority of the population was no longer under the influence of religion. Most of the people had renounced in earnest
religious rites and ceremonies, and did not observe them any longer. From now on, expressions of the religious ideology were but vestiges or blemishes
that manifested themselves chiefly within the family and among particular groups and individuals, who were still under the influence of the main dogmas
of religion, and who in various ways practiced religious customs, mores, ceremonies and rites. The reason these vestiges persisted in limited social circles
and milieus was that, while in the society as a whole there had been carried out a wide range of activities of apolitical, ideological, and scientific atheist
character, such activites had not been carried out within the family to the extent that they should have been.
These vestiges are preserved and show up in particular instances, such as occasions of joy and sorrow, at birth, engagements and weddings, funerals,
times of misfortune, etc. They find expression in the life-style, behavior, relations between people, in the attitude toward natural and social phenomena.
The revolutionary movement against religion that took place in those years, had certain definite features: First, the struggle was fought in the context of
the intensification of the ideological revolution. This was a profound class struggle between two world views, two ideologies, the object being to uproot
the religious world view, which is one of the powerful pillars of the reactionary ideology. The eruption and intensification of the movement against
religion and backward customs was a concrete expression of the sharpening of the class struggle against this ideology, a movement that served also as a
genuine school for the education of the working masses with new socialist concepts and customs. It was likewise a vivid expression of the militant unity
with the Party that has been characteristic of our people at every phase of our socialist revolution. Domestic and foreign enemies tried in every way, both
openly and secretly, to block this struggle. With the backing of external reaction, they resorted to incitement, propaganda and constant pressure, hoping
all the while that this was but a temporary situation. The steadfastness of the popular masses, their conviction that this struggle was necessary and just,
and the revelations about the reactionary and harmful activity of the clergy made possible the unmasking of the religion and the victory over it.
Second, the movement was sharp and spread widely in cities and villages, and involved all segments of the population and all ages. It stood out, in this
regard, for its massive scope. The broad working masses rose up as never before in the struggle against religion, by dealing direct blows not only against
religion as a reactionary world view, but also against the foundations that served to maintain and nourish it. In reference to the participants in this massive
movement, the youth proved to be the most vital and dynamic force, not only in terms of the initiative that it showed, but because of its steadfast
prosecution of the struggle.
Third, the struggle against the religious ideology was part and parcel of the entire struggle against alien ideology, and against all backward customs to
which religion had given its support for centuries. That is why in all the drives that were undertaken in this struggle that had as its aim the renunciation of
the old and the triumph of the new, the struggle against the religious ideology was not divorced even for a moment from the struggle against backward
customs. The blows against the religious world view and the material base of religion were interwoven with the struggle against backward customs that
were linked with the status of the Albanian women in society and in the family. They were interwoven with the struggle of the socialist ideology in
general.
Fourth, in the course of this revolutionary movement, the renunciation of the old was a dialectical renunciation, in the sense that it was accompanied by
the assertion and affirmation in social life of the new socialist norms and customs. In this confrontation it was the new that won out, being that the future
belongs to it. Naturally, the new did not become dominant from the start. In some respects, it showed itself to be weak, and often it coexisted with the old,
or else operated as a camouflage for the old. But in any event, it pressed forward every day, gaining strength, consolidating itself, and becoming
dominant.
Finally, the entire effort and struggle against the religious ideology, was led by the Party, as has been the case also with every other constructive effort.
In dealing with any problem, it was always the committees and base organizations of the Party that oriented, organized and led the masses. The heavy
blows that were dealt to religion and backward customs, under the leadership of the Party, and within a short period of time, make up a heroic page in the
history of our people. The great revolutionary step that was taken in our country in this field is without precedent in the history of socialist countries.
As a result of the revolutionary drives in the sixties, and of the unrelenting work of the Party, religion in our country has been dealt a heavy blow
politically and ideologically; but even so, it continues to offer resistance in the ideological arena. Complete victory in this area is more difficult than in
other areas, because this is a question of the destruction of the roots of an ideology that has existed and operated for centuries on end. The present phase
calls for the intensification of the struggle in the ideological terrain, by making use of scientific explanations in order to abolish the dogmas and spiritual
ties that cause certain people to remain religious believers even now. Religious vestiges have not been eliminated totally, nor fovever. Those that have
remained are not inconsiderable in number, and more importantly the danger they pose must not be underestimated. They are a powerful regressive force,
pose a real threat to socialist society, and operate with varying intensity and in different ways among particular segments of the population, and in
particular zones and circumstances. Being vestiges of the past in the consciousness of the people and in their world view, they are not easily eradicated,
nor quickly; for as soon as some of them weaken or disappear, others revive in different forms and gather momentum, in case they are not fought against.
32